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哥林多前书生命读经 · 第9篇

基督是我们的智慧：公义、圣别和救赎

Christ, our wisdom: righteousness, sanctification, and redemption
1读经：哥林多前书1:26-31。在本篇信息中，我们要来看林前一章
1Scripture Reading: 1 Cor. 1:26-31 In this message we shall consider 1:26-31
2二十六至三十一节。
2
壹 神的拣选
I. GOD’S CHOICE
一 愚拙的叫那有智慧的羞愧
A. The Foolish to Shame the Wise
3在二十六节保罗说，『弟兄们，你们看你们蒙召的，按著肉体有智慧的不多，有能力的不多，出身尊高的也不多。』在这里我们看见，信徒中间按著肉体有智慧的不多。二十七节保罗说，『神却拣选了世上愚拙的，叫那有智慧的羞愧。』有智慧与心思有关，有能力与意志有关。
3In verse 26 Paul says, “For you see your calling, brothers, that there are not many wise according to flesh, not many powerful, not many wellborn.” Here we see that among the believers there are not many wise according to flesh. In verse 27 Paul says, “God has chosen the foolish of the world that He might shame the wise.” To be wise is related to the mind, whereas to be powerful is related to the will
二 软弱的叫那强壮的羞愧
B. The Weak to Shame the Strong
4在二十七节保罗还说，『神又拣选了世上软弱的，叫那强壮的羞愧。』我多年前读这几节的时候，不明白爱人的神怎么会叫人羞愧。我不懂祂怎么会用世上愚拙的，叫那有智慧的羞愧；又用世上软弱的，叫那强壮的羞愧。然而，保罗清楚的说，神叫那有智慧的和强壮的羞愧。保罗在二十七节中两次用『拣选』一辞。神的呼召，（24～26，）是基于神的拣选，神的选择，二者都是按著祂的定旨。（罗九11，提后一9。）神的拣选是在创立世界以前命定的，（弗一4，）神的呼召是在时间里成就的，以完成祂的拣选。神的呼召和拣选，乃是蒙祂豫定之人救恩的起始。我们没有拣选祂，是祂拣选我们。直等到祂呼召我们，我们才呼求祂。祂是创始者。一切的荣耀都当归给祂！
4In verse 27 Paul also says, “God has chosen the weak of the world that He might shame the strong.” When I read these verses many years ago, I wondered how a loving God could shame people. I wondered how He could use the foolish of the world to shame the wise, and the weak of the world to shame the strong. Nevertheless, Paul clearly says that God shames the wise and the strong. In verse 27 Paul twice uses the word “chosen.” God’scall ing (vv. 24-26) is based upon God’s choosing, God’ss election. Both are according to His purpose (Rom. 9:11; 2 Tim. 1:9). God’s choosing was ordained before the foundation of the world (Eph. 1:4); His calling is accomplished in time to carry out His choosing. God’scall ing and choosing are the initiation of the salvation of His predestined people. We did not choose Him; He chose us. We did not call upon Him until He called us. He is the Initiator. All the glory should be to Him
三 出身卑下的以及被人藐视的，废掉那出身尊高的
C. The Lowborn and the Despised to Bring to Nothing the Wellborn
5在林前一章二十六节保罗指出，在哥林多的信徒中间，出身尊高的不多。在二十八节他接著说，『神也拣选了世上出身卑下的，以及被人藐视的，就是那些无有的，为要废掉那些有的。』二十六节的尊高，原文意出身高贵，尊贵，即生于贵族或王室。神的召会主要的不是由上流的人所组成，乃是由世上出身卑下、被人藐视的人所组成。重看上流的人，乃是违背神的心意，也是召会的羞耻。
5In verse 26 Paul points out that among the believers in Corinth there were not many wellborn. In verse 28 he goes on to say, “And the lowborn of the world and the despised has God chosen, things which are not, that He might bring to nought things which are.” The Greek word rendered wellborn in verse 26 means highborn, noble, that is, born of a noble or royal family. The church of God is composed not mainly of the upper class, but of the lowborn of the world and the despised. To appreciate the upper class is against God’s mind and a shame to the church.
6二十八节的出身卑下，意即生为平民。被人藐视的意思是受人鄙视的。『那些无有的』是指出身卑下、被人藐视的人，如同不存在的。出身卑下、被人藐视的人，在世上是算不得数的。二十七至二十八节三次题到『神拣选了』，向我们揭示，神的主宰如何对付二十六节所说世上的三种人：有智慧的、强壮的（有能力的）、以及出身尊高的。出身尊高的，就是『那些有的』，他们在世上是受重视的，但在神的经纶里却被神废掉。在人的眼中，出身卑下的、被人藐视的，似乎不存在。他们被人轻视到一个地步，如同不存在的一样。因此，他们是『那些无有的』。但神用这些无有的废掉那些有的，就是废掉世上被人重视、出身尊高的人。神已经拣选出身卑下的、低阶层的人，叫出身高的、高阶层的人羞愧。
6In verse 28 the word lowborn means base, ignoble, that is, born of common people. Despised also means contemptible. The expression “things which are not” refers to the lowborn and the despised as being as good as having no existence. The lowborn and the despised are of no account in the world. The threefold repetition of “God has chosen” in verses 27 and 28 unveils to us God’ss ove reign dealing with three kinds of people of the world—the wise, the strong (the powerful), and the wellborn. Hence, “things that are” refer to the wellborn, who are counted much in the world but brought to nothing by God in His economy. In the eyes of man, the lowborn, the despised ones, seem not to exist. They are so looked down upon that they seem to have no existence. Thus, they are “things which are not.” But God uses these very things to bring to nothing the things which are, the wellborn who are counted much in the world. God has chosen the lowborn, the low class, that He might shame the wellborn, those of the upper class
7在二十六至二十八节，保罗一面是一般的指每一个人；另一面，他是专一的指希利尼人。有些得救的希利尼人，仍旧认为自己很有智慧。在这几节里，保罗指出这样的态度是不对的。保罗似乎在说，『哥林多的信徒阿，不要自认为有智慧。神不拣选有智慧的。你若认为自己有智慧，就是说你们不是神所拣选的。照样，神也没有拣选有能力的，或是出身尊高的。』你认为自己如何？你认为自己是智慧的，还是愚拙的？是强壮的，还是软弱的？是出身尊高的，还是出身卑下的？我不信我们里面深处会认为自己愚拙、软弱又出身卑下。我们完全不是这样看自己。我们还是需要知道保罗写这封书信的灵。保罗的灵是强调哥林多信徒的生活不像得救的人。保罗好像对他们说，『亲爱的哥林多圣徒阿，你们是得救的人，是神所拣选的人。但你们没有过蒙拣选之人的生活，你们的生活好像你们从未蒙神拣选。你们的生活显不出神已经拣选了你们，因为你们自以为是有智慧的、强壮的、又是出身尊高的。弟兄们，你们必须认识，神不拣选这样的人。你们若自认为有智慧，就指明神没有拣选你们。请记得，神拣选了愚拙的，叫那有智慧的羞愧；拣选了软弱的，叫那强壮的羞愧；又拣选了出身卑下的，叫出身尊高的羞愧。因此，不要自认为有智慧、强壮、出身尊高。』
7On the one hand, in verses 26 through 28 Paul refers in a general way to everyone. On the other hand, he refers in a particular way to the Greeks. Certain of the Greeks who had been saved still regarded themselves as wise. In these verses Paul points out that such an attitude is mistaken. Paul seems to be saying, “Believers at Corinth, do not consider yourselves wise. God does not choose the wise. If you regard yourselves as wise, this means that you have not been chosen by God. Likewise, God has not chosen the powerful ones or the highborn ones.” What do you think about yourself? Do you consider yourself wise or foolish? Strong or weak? Wellborn or lowborn? I do not believe that, deep within, we regard ourselves foolish, weak, and lowborn. We simply do not view ourselves in this way. Once again we need to know Paul’s spirit in writing this Epistle. The emphasis in Paul’s spirit was that the Corinthian believers were not living as saved ones. Paul seemed to be telling them, “Dear saints in Corinth, you are saved ones, God’s chosen ones. But you are not living the life of chosen ones. Rather, you are living as if you had not been chosen by God. There is no indication in your living that God has chosen you, for you think of yourselves as wise, strong, and wellborn. Brothers, you must realize that God does not choose such ones. If you regard yourselves as wise, this indicates that God has not chosen you. Remember, He has chosen the foolish ones to shame the wise, the weak ones to shame the strong, and the lowborn to shame the wellborn. Thus, do not regard yourselves as wise, strong, and wellborn.”
8谈论活基督很容易，实行活基督却不容易。只要我们自认为有智慧，我们就没有活基督。凡是真活基督的人，都会认为自己愚拙、软弱又出身卑下。他们想到自己如同无有，知道自己在地上的生存算不得甚么。他们能论到自己说，『我是在那些无有的中间。我在一个地方生活，但是我的存在算不得甚么。虽然我一无所是，但神拣选了我。』我再说，神不拣选有智慧的、强壮的或出身尊高的。如果你认为自己有智慧、强壮，并且出身尊高，你就是拒绝神的拣选。你的生活方式叫你弃绝神的拣选。神使有智慧的、强壮的和出身尊高的羞愧。我们都应该能说，『主，我承认我不是有智慧的，也不是强壮的。相反的，我真是愚拙、软弱、且在出身卑下的人中间。』保罗写哥林多前书这一段的时候，他灵里所强调的就是这件事。保罗灵里也有感觉，需要叫自高的希利尼信徒降卑。他们中间有些人可能非常有智慧，又聪明绝伦，但保罗一点不看这个。相反的，他想要指出：他们蒙了神的拣选，证明他们是愚拙的，不是有智慧的；是软弱的，不是强壮的；是出身卑下的，不是出身尊高的。因此，哥林多信徒自认为有智慧并且强壮，这是不对的。我们已看见在二十八节保罗说，神要『废掉』那些有的。被神废掉，实际上意思就是被神废除了。我们若研读历史，就会看见许多尊贵的人被神废掉了。许多社会地位高的人，也被祂废除，归于无有。我们千万不要认为自己算得了甚么。我们若看自己是有的，神就要把我们废掉。
8It is easy to talk about living Christ, but it is difficult to practice living Him. As long as we consider ourselves wise, we do not live Christ. All those who truly live Christ regard themselves as foolish, weak, and lowborn. They think of themselves as nothing and realize that their existence on earth does not mean anything. They can say of themselves, “I am among the things which are not. I live in a certain locality, but my existence here does not mean anything. But although I am nothing, God has chosen me.” I repeat, God does not choose the wise, the strong, or the wellborn. If you consider yourself wise, strong, and wellborn, you reject God’s choosing. By the way you live, you renounce God’s choosing. God shames the wise, the strong, and the wellborn. We all should be able to say, “Lord, I confess that I am not wise or powerful. Instead, I truly am foolish, weak, and among the lowborn.” What was in Paul’s spirit in writing this portion of 1 Corinthians was an emphasis on this matter. In his spirit Paul also sensed the need to lower down the haughty Greek believers. Certain ones among them may have been very intelligent and wise, but Paul paid no attention to that. On the contrary, he was seeking to point out that the very fact that they had been chosen by God proved that they were foolish, not wise; weak, not strong; and lowborn, not wellborn. Therefore, it was a mistake for the believers in Corinth to think that they were wise and powerful. We have seen that in verse 28 Paul says that God will “bring to nought” the things which are. The meaning of the Greek word here, as in 2 Thessalonians 2:8 and Hebrews 2:14, is to destroy. To be brought to nought by God actually means to be destroyed by Him. If we study history, we shall see that many people of honor have been brought to nought by God. Many with a high social standing have been destroyed, made nothing, by Him. We should never consider ourselves something. If we view ourselves as something, God will bring us to nothing.
四 没有肉体在神面前能夸口
D. No Flesh Boasting before God
9在二十九节保罗说，『使一切属肉体的人，在神面前都不能夸口。』这表明神特别恩待拣选我们的理由，就是使一切属肉体的人，在祂面前都不能夸口、夸耀。
9In verse 29 Paul says, “So that all flesh should not boast before God.” This declares the reason for God’s particular favor in His choosing of us. It is that no flesh, no human being, may have any boast, any glory, before Him
贰 我们得在基督里是出于神
II. OF GOD WE ARE IN CHRIST
10保罗在三十节一开头就说，『但你们得在基督耶稣里，是出于神。』我们信徒乃是新造，凡我们在基督里的所是和所有，都是出于神，不是出于我们自己。是神把我们放在基督里，把我们从亚当里迁到基督里。是神使基督成为我们的智慧。神已经把我们从亚当里迁到基督里，（林后五17，）这是藉著基督的钉十字架和复活，（加二20，）也是因著我们的相信和受浸。（约三15，加三26～28。）
10Paul opens verse 30 with the words, “But of Him you are in Christ Jesus.” What we believers, as the new creation, are and have in Christ is of God, not of ourselves. It is God who put us in Christ, transferring us from Adam into Christ. It is God who has made Christ wisdom to us. God has transferred us out of Adam into Christ (2 Cor. 5:17) through Christ’s crucifixion and resurrection (Gal. 2:20) and by our believing and being baptized (John 3:15; Gal. 3:26-28
110林前一章三十节开头的『但』字，含示与前面几节强烈的对比。不仅如此，『在基督里』含示我们如今在基督里是智慧的、强壮的，也是出身尊高的。可是，少有信徒会看自己在基督里是智慧的、强壮的、出身尊高的。姊妹们若领悟自己在基督里是智慧的、强壮的，就不会哭得这么多。姊妹们很容易掉眼泪，这指明就著她们的经历而言，她们没有在基督里的智慧和强壮。按照我们的经历，太多时候我们在肉体里有智慧，却在基督里愚拙；在肉体里强壮，却在基督里软弱。这就是说，在我们基督徒的生活里，可能没有保罗在三十节所插进来的『但』字。在我们的经历中，应该有这个『但』。虽然我们生来是愚拙、软弱、卑下的，我们却应当能说，『但我们得在基督里，是出于神。』我们既然在基督里，我们在祂里面就是有智慧的、强壮的，也是出身尊高的。重生使我们成为出身尊高的，重生给我们一个非常崇高的身分，就是王室儿女的身分。你知道么？你相信基督，就有神圣的身分，你乃是万王之王的儿女。我们已经生在神的家里！这就是说，我们的身分比天使还高。我们是神家的亲人，天使是我们的仆役。在基督里，我们实在比天使更高。神已经拣选了我们这些愚拙、软弱并出身卑下的人，使我们得在基督里，这太好了！这不是我们作的，也不是任何其他人的工作；我们得在基督里，完全是出于神。
11The word “but” at the beginning of verse 3 implies a strong contrast with the preceding verses. Furthermore, being in Christ implies that now, in Christ, we are wise, strong, and wellborn. However, very few believers consider themselves wise in Christ, strong in Christ, and wellborn in Christ. If the sisters realized that they were wise and strong in Christ, they would not weep so much. It is very easy for sisters to shed tears. This indicates that, as far as their experience is concerned, they are not wise or strong in Christ. According to our experience, too many times we are wise in the flesh, but foolish in Christ; strong in the flesh, but weak in Christ. This means that in our Christian life there may not be the “but” inserted by Paul into verse 30. In our experience there should be this “but.” Although we were born foolish, weak, and low, we should be able to say, “But of God we are in Christ.” Now that we are in Christ, we are wise, strong, and wellborn in Him. Regeneration causes us to be wellborn, and it gives us a very high status, the status of a child in a royal family. Do you realize that, as one who believes in Christ, you have a divine status, that you are a child of the King of kings? We have been born into God’s family! This means that we have a status higher than that of the angels. We are members of God’s house hold, and the angels are our servants. In Christ, we are truly higher than the angels. How good it is that God has chosen us foolish, weak, and lowborn ones and has caused us to be in Christ! This is not our own doing or the work of any other person; it is absolutely of God that we are in Christ.
12按照上下文，这里『在基督里』，含示我们在基督里是有智慧的、强壮的、出身尊高的。我们要看见，我们是在基督里，这是非常要紧的。我们也该夸口如今我们是在基督里的这个事实。不仅如此，我们能见证，因著我们在基督里，我们不再是愚拙、软弱或出身卑下的。姊妹们，你们若经历了在基督里是强壮的，就会豫尝新耶路撒冷，而不会那么快流泪了。在新耶路撒冷里，不再有眼泪。有时候我们在擘饼聚会中感谢祂，使我们豫尝要来的新耶路撒冷。当我们经历全享的时候，甚么眼泪就都没有了。没有眼泪，却有生命水的涌流。姊妹们，你们想哭的时候，要记住保罗的话：但你们得在基督里，是出于神。你在基督里是有智慧的、强壮的。赞美主！在基督里我们是出身尊高的，是王室的儿女！这个身分太好了！
12According to the context, in Christ here implies that we are wise, strong, and wellborn in Christ. It is crucial for us to realize that we are in Christ. We should also boast of the fact that we are now in Christ. Furthermore, we can testify that because we are in Christ we are no longer foolish, weak, or lowborn. Sisters, if in your experience you are strong in Christ, you will have a foretaste of the New Jerusalem and not be so quick to shed tears. In the New Jerusalem there will be no more tears. Sometimes at the Lord’stable we thank Him for the foretaste of the coming New Jerusalem. When we experience the full taste, there will not be any tears. Instead of tears, there will be the flowing of the water of life. Sisters, when you are inclined to weep, remember Paul’swords: But of God you are in Christ. In Christ you are wise and strong. Praise the Lord that in Christ we are wellborn, children of the royal family! What a marvelous status
参 基督成了从神
III. CHRIST BECOMING WISDOM
给信徒的智慧
TO THE BELIEVERS FROM GOD
13在一章三十节保罗说，基督耶稣『成了从神给我们的智慧：公义、圣别和救赎』。保罗不是说基督『是』给我们的智慧；他乃是说，基督『成了』给我们的智慧。这指明基督在已过有一段时间不是给我们的智慧，但后来祂成了给我们的智慧。比方说，『我是你的朋友』与『我成了你的朋友』多少有点不一样。我成了你的朋友，含示我从前不是你的朋友，但现在我成了你的朋友。我们从前不在基督里的时候，基督不能成为给我们的智慧。但我们信了基督，神就把我们摆到基督里。这样，基督就成了给我们的智慧。
13In 1:30 Paul says that Christ Jesus “became wisdom to us from God: both righteousness and sanctification and redemption.” Paul does not say that Christ is wisdom to us; he says that Christ became wisdom to us. This indicates that at one time Christ was not wisdom to us, but that He later became wisdom to us. For example, to say that I am your friend is somewhat different from saying that I became your friend. To say that I became your friend implies that once I was not your friend, but now I have become a friend to you. Christ could not become wisdom to us before we were in Him. But when we believed in Christ, God put us into Him. Then Christ became wisdom to us
14假若有一位年轻女子很贫穷；有一天她嫁给一位百万富翁。就在那一天，她成了富有的。从前她是贫穷的，但现在她成了富有的。照样，我们从前不在基督里，所以基督不是给我们的智慧。但我们一信入了基督，神把我们摆在基督里，基督就成了给我们的智慧。
14Suppose that a certain young lady is in poverty. One day she marries a millionaire. On that very day she becomes rich. Formerly she was poor, but now she has become rich. In a similar way, formerly, because we were not yet in Him, Christ was not wisdom to us. But once we believed into Christ and God put us in Him, He became wisdom to us
15我们要注意，在三十节保罗不是说，基督成了我们的智慧；他乃是说，基督成了『给我们』的智慧。基督成了给我们的智慧，与基督成了我们的智慧不同。一天过一天，我们需要基督成了给我们的智慧。我们可以再用电为例来说明。说『我们的电』，与说『给我们的电』不同。当电成了『给你的电』时，你就充电了。电是你的电，乃是说电属于你；但是电成了『给你的电』，乃是说电传输给你，而你经历了电。同样的，说基督是我们的智慧，相当笼统，不是就著经历说的。但是当基督成了给我们的智慧时，我们就经历了基督。保罗不光有知识，更有许多属灵的经历。不仅如此，他还知道信徒中间的光景。作为基督徒，我们可能说，『我们有基督作我们的智慧。』然而，这句话并没有说出多少经历。这就好像说『我们有电作我们的动力』一样。我们可能这么说而实际上却没有光和热，因为电还没有成为『给我们的』。我们也可能有基督作我们的智慧，但基督却没有成为给我们的智慧。我们需要基督成为给我们的智慧。
15Notice that in verse 30 Paul does not say that Christ became our wisdom; he says that Christ became wisdom to us. For Christ to become wisdom to us is different from His becoming our wisdom. Day by day, we need Christ to be wisdom to us. We may again use electricity as an illustration. To speak of our electricity is different from speaking of electricity being to us. When electricity is to you, you receive an electrical charge. For electricity to be your electricity means that it belongs to you, but for electricity to be to you means that it is transmitted to you and that you experience it. Likewise, to say that Christ is our wisdom is rather general, not experiential. But when Christ becomes wisdom to us, we experience Him. Paul had not only knowledge but also a great deal of spiritual experience. Furthermore, he knew the situation among the believers. As Christians, we may say, “We have Christ as our wisdom.” However, this does not mean very much in experience. It is similar to saying, “We have electricity as our power.” We may say this and actually not have light or heat, because electricity is not yet to us. We may also have Christ as our wisdom without having Christ being wisdom to us. We need Christ to become wisdom to us
16在三十节我宝贝『从神』和『给我们』这两个辞。基督成了从神给我们的智慧。『从神给我们』这个说法，指明有一种传输是现今的、实际的，也是经历的。基督必须继续不断成为从神给我们的智慧。这指明一种活的、进行的传输。『从』和『给』这两个字指明一种现今的、活的、实际的传输，正从神向著我们进行。保罗这样写三十节，目的是要向哥林多信徒指明，基督应当继续不断的成为从神给他们的智慧。基督作为智慧，应该不住的从神那里流向他们。不过，他们实际的光景正好相反。基督也许曾是他们的智慧，但祂现今并没有从神那里流向他们。我愿意再次指出，保罗并没有说，『基督是神的智慧』或『基督是你们的智慧』；他乃是说，『基督…成了从神给我们的智慧。』这指明基督应当继续不断的从神流向我们，并在我们的经历中，成为我们现今且实际的智慧。
16In verse 30 I appreciate the two phrases “to us” and “from God.” Christ became wisdom to us from God. The expression “to us from God” indicates something present, practical, and experiential in the way of transmission. Continually, Christ must become wisdom to us from God. This indicates a living, ongoing transmission. The words “to” and from” indicate that a present, living, and practical transmission is taking place from God to us. Paul composed verse 30 in the way he did in order to indicate to the believers in Corinth that Christ should continually become wisdom to them from God. Christ as wisdom should unceasingly flow from God to them. However, their actual situation was contrary to this. Christ may have been their wisdom, but He was not presently flowing to them from God. Once again I wish to point out that Paul does not say, “Christ is God’s wisdom,” or “Christ is your wisdom.” He says, “Christ became wisdom to us from God.” This indicates that Christ should continually flow from God to us and be our present and practical wisdom in our experience
17有一件事很重要：我们都要学习把圣经应用到我们的经历中。圣经主要不是一本道理的书，乃是一本生命的书，而生命乃是经历的事。圣经中所启示的，对我们必须是活的，并且能应用在我们的经历中。
17It is important for us to learn to apply the Bible to our experience. The Bible is not primarily a book of doctrine; it is a book of life, and life is a matter of experience. What is revealed in the Bible must be living to us and applicable to us in our experience.
18三十节的标点和文法都很有意义。『智慧』一辞后面是一个冒号，指明智慧包含冒号以下的三个项目，就是公义、圣别和救赎。根据原文的文法，智慧与三个项目有关。在三十节保罗明确的说，基督『成了从神给我们的智慧：公义、圣别和救赎』。这智慧含示公义、圣别和救赎。基督成了从神给我们的智慧，作为在神救恩里三件重要的事物：（一）公义，为著我们的已往，藉此我们已经得神称义，使我们能在灵里重生，得著神的生命；（罗五18；）（二）圣别，为著我们的现在，藉此我们在魂里渐渐被圣别，也就是在我们的心思、情感和意志里，因祂神圣的生命渐渐被变化；（六19，22；）（三）救赎，为著我们的将来，就是我们的身体得赎，（八23，）藉此我们的身体要因祂神圣的生命改变形状，有祂荣耀的样式。（腓三21。）我们能有分于这样完整且完全的救恩，使我们的全人─灵、魂、体─在生机上与基督成为一，并使基督成为我们的一切，这全是出于神，不是出于我们自己，使我们可以在祂里面，而不在自己里面，夸口并夸耀。我们说基督是公义为著我们的已往，是圣别为著我们的现在，是救赎为著我们的将来；这样说的确是对的。我们相信主耶稣，而且被称义以后，需要过圣别的生活。对圣别主观的经历含示变化，变化是在我们魂里进行的过程。我们的身体得赎乃是在将来才发生的。因此，我们信主的时候，在灵里蒙了重生，如今我们正在魂里被变化、圣别的过程中；将来，我们的身体要得赎、改变形状。
18In verse 30 both the punctuation and the grammar are significant. After the phrase “from God” there is a colon. This indicates that wisdom includes the three items which follow the colon, that is, righteousness, sanctification, and redemption. According to Greek grammar, the word “both” is used with respect not to two items but to three. Although this is awkward in our language, the translation is accurate according to the Greek. In verse 30 Paul definitely says Christ “became wisdom to us from God: both righteousness and sanctification and redemption.” This wisdom implies righteousness, sanctification, and redemption. Christ was made wisdom to us from God as three vital things in God’ss alvation: righteousness (for our past), by which we have been justified by God, that we might be reborn in our spirit to receive the divine life (Rom. 5:18); sanctification (for the present), by which we are being sanctified in our soul, that is, transformed in our mind, emotion, and will, with the divine life (Rom. 6:19, 22); and redemption (for the future), that is, the redemption of our body (Rom. 8:23), by which we will be transfigured in our body with His divine life to have His glorious likeness (Phil. 3:21). It is of God that we participate in such a complete and perfect salvation, making our entire being—spirit, soul, and body—organically one with Christ, and making Christ everything to us. It is altogether of God, not of ourselves, that we may boast and glory in Him, not in ourselves. It is certainly correct to say that Christ is righteousness for our past, sanctification for our present, and redemption for our future. After we believe in the Lord Jesus and are justified, we need to live a holy life, a sanctified life. The subjective experience of sanctification implies transformation, a process which takes place in our soul. The redemption of our body will occur in the future. Thus, we were regenerated in our spirit when we believed in the Lord, we are in the process of being transformed, sanctified, in our soul, and, in the future, our body will be redeemed, transfigured
19虽然这样的领会是正确的，但我们必须指出，这乃是对林前一章三十节的解释；既是解释，我们就不该让保罗这里的意思受其限制。不错，罪人要完全得救，一定要经过三个步骤：灵里重生，魂里圣别，以及身体得赎、改变形状。这个过程完成时，我们就要和主耶稣毕像毕肖。根据约壹三章二节说，我们必要像祂，因为我们必看见祂，正如祂所是的。今天我们的身体还不像主；但是当我们的身体改变形状，完全得赎时，我们就必全然像祂。
19Although this understanding is correct, we must point out that this is an interpretation of verse 30. Because it is an interpretation, we should not allow Paul’s meaning here to be limited by it. Yes, for a sinner to be fully saved, he must pass through three steps: regeneration in the spirit, sanctification in the soul, and transfiguration, redemption, in the body. When this process is complete, we shall be the same as the Lord Jesus. According to 1 John 3:2, we shall be like Him, for we shall see Him as He is. Today we are not like the Lord in our body. But when our body is transfigured, fully redeemed, we shall be wholly like Him.
20公义、圣别、和救赎不只与我们的已往、现在和将来有关。我们每天都需要基督作公义、圣别和救赎。每一天我们都需要是公义的、被圣别的，也需要蒙救赎；不仅在一件事上，更是在每一件事上都需要如此。比方说，有些父母对待儿女的方式一直是老旧的；因此，这些父母在对待儿女的事上需要是公义的、被圣别的，也需要蒙救赎。赎包括三件事：了结、顶替、以及被带回归神。神救赎我们，就是了结我们，以基督顶替我们，并把我们带回归祂自己。在日常生活的每一件事上，我们都需要被了结，以基督来顶替，并被带回归神。我们对待儿女的方式若仍是老旧的，就需要被了结，以基督来顶替，并被带回归神。这样，我们就在对待儿女的事上蒙了救赎。
20Righteousness, sanctification, and redemption are not only related to our past, present, and future. Daily we need Christ as righteousness, sanctification, and redemption. Every day we need to be righteous, we need to be sanctified, and we need to be redeemed, not only in one matter, but in all matters. For example, in dealing with their children, some parents may still behave in an old way. Thus, these parents need to be righteous, holy, and redeemed in relation to their children. that redemption includes three matters: termination, replacement, and being brought back to God. When God redeems us, He terminates us, replaces us with Christ, and brings us back to Himself. With regard to everything in our daily life, we need to be terminated, replaced with Christ, and brought back to God. The way we deal with our children, if it is still the old way, needs to be terminated, replaced with Christ, and brought back to God. Then we shall be redeemed as far as the matter of dealing with our children is concerned.
21在召会生活里，我们也需要蒙救赎，因为在许多事上我们还是非常天然。有些人可能不喜欢某位弟兄或某位姊妹。有些人对年轻的或年长的缺少合式的关爱。还有的人对某位长老有偏爱。这些都与天然生命有关，并且指出救赎的需要。因此，在召会生活里，我们需要被了结，以基督来顶替，并被带回归神。我们在一切事上都需要是公义的、被圣别的，也需要蒙救赎。当基督成了从神给我们的智慧时，至终祂就要在一切事上成为我们的公义、圣别和救赎。保罗在这里的思想是何等的深、何等的奥！
21In the church life we also need redemption because in many matters we are still very natural. Some may dislike a certain brother or a certain sister. Others may lack a proper care for the young people or for the older ones. Still others may have a preference for a particular elder. All these are related to the natural life and point to the need for redemption. Thus, in the church life we need to be terminated, replaced with Christ, and brought back to God. In all things we need to be righteous, sanctified, and redeemed. When Christ becomes wisdom to us from God, eventually in everything He will be our righteousness, sanctification, and redemption. How deep and profound is Paul’s though there
肆 在主里夸口
IV. BOASTING IN THE LORD
22在林前一章三十一节保罗总结说，『为使，如经上所记：「夸口的当在主里夸口。」』我们得在基督里是出于神，是基督成了从神给我们的智慧，满足我们所有的需要。因此，我们只该在祂里面夸口。
22In verse 31 Paul concludes, “That according as it is written, He who boasts, let him boast in the Lord.” It is of God that we are in Christ, and it is Christ who became wisdom to us from God to meet all our need. Therefore, our boast should be only in Him.